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ITY OF Good 


Mary B3aker G.Eddy 








BOO pages Thirty-sixth Edition Carefully Revised 

The standard work on Mind-Healing, including the theory 
and practice of Christian Science. The sick are healed by 
simply reading this book. 

Price $J.OO. By mail i8 cents extra 


385 Commonwealth Avenue 

Boston Mass. 






President of MassacJuisctts ISIetaphysical College 







Caution in the Truth 



Does God know or behold sijz, stchiess, and death? 


Seedtime and Harvest 



Is anything real of 7vhich the physical serzses 


cognizant? ...... 


The Deep Things of God .... 


Ways Higher than Our Ways 




A Colloquy 


The Ego 




There is no Matter? 


Sight ........ 


Touch ....... 


Taste ....... 


Force ....... 


Is there no Death.? 


Personal Statements 




Credo ...... 

Do yon believe in God? 
Do you believe in Man ? 
Do you believe in Matter ? 
What say you of Woman ? 
What say you of Evil? 

Suffering from Others' Thoughts 

The Saviour's Mission 

Summary . . . 




Caution in t\)c Q^rntl). 

iERHAPS no doctrine of Christian Science 
rouses so much natural doubt and question- 
ing as this, that God knows no such thing 
as sin. Indeed, this may be set down as one of the 
"things hard to be understood," such as the Apostle 
Peter declared were taught by his fellow-apostle 
Paul, " w^hich they that are unlearned and unstable 
wrest . . . unto their own destruction" (2 Peter 
iii. 16). 

Let us then reason together on this important 
subject, w^hose statement in Christian Science may 
justly be characterized as wondei'ful. 

Does God know or behold sin ^ sickness^ and death ? 

The nature and character of God is so little appre- 
hended and demonstrated by mortals, that I counsel 
my students to defer this infinite inquiry, in their 
discussions of Christian Science. In fact, they had 
better leave the subject untouched, until they draw 
nearer to the divine character, and are practically 

2 Caution in the Ti-itth. 

able to testify, by their lives, that as they come 
closer to the true understanding of God, they lose 
all sense of error. 

The Scriptures declare that God is too pure to 
behold iniquity (Habakkuk i. 13); but they also 
declare that God pitieth them who fear Him ; that 
there is no place where His voice is not heard ; 
that He is " a very present help in time of trouble." 

The sinner has no refuge from sin, except in God, 
who is his salvation. We must, however, realize 
God's presence, power, and love, in order to be 
saved from sin. This realization takes away man's 
fondness for sin and his pleasure in it; and, lastly, 
it removes the pain which accrues to him from it. 
Then follows this as the finale in Science : The 
sinner loses his sense of sin, and gains a higher sense 
of God, in whom there is no sin. 

The true man, really saved ^ is ready to testify of 
God in the infinite penetration of Truth, and can 
affirm that the Mind which is Good, or God, has no 
knowledge of sin. 

In the same manner the sick lose their sense of 
sickness, and gain that spiritual sense of harmony 
which contains neither discord nor disease. 

Unity of Good, 3 

According to this same rule, in Divine Science, 
the dying — if they die in the Lord — awake from a 
sense of death to a sense of Life in Christ, with 
a knowledge of Truth and Love beyond what they 
possessed before ; because their lives have grown so 
far toward the stature of manhood in Christ Jesus, 
that they are ready for a spiritual transfiguration, 
through their affections and understanding. 

Those who reach this transition, called deaths 
without having rightly improved the lessons of this 
primary school of mortal existence, — and still 
beheve in matter's reality, pleasure, and pain, — are 
not ready to understand IiPxmortality. Hence they 
awake only to another sphere of experience, and 
must pass through another probationary state before 
it can be truly said of them: "Blessed are the dead 
who die in the Lord." 

They upon whom the Second Death, of which we 
read in the Apocalypse (Revelation xx. 6), hath no 
power, are those who have obeyed God's commands, 
and have washed their robes white through the 
sufferings of the flesh and the triumphs of Spirit. 
Thus they have reached the goal in Divine Science, 
by knowing Him in whom they have believed. 

4 Caution in the lyuth. 

This knowledge is not the forbidden fruit of sin, 
sickness, and death, but it is the fruit which grows 
on the Tree of Life. This is the understanding of 
God, whereby man is found in the image and like- 
ness of Good, not of evil, of Health, not of sickness, 
of Life, not of death. 

God is All-in-all. Hence He is in Himself only, 
in His own nature and character, and is perfect 
Being, or consciousness. He is all the Life and 
Mind there is or can be. Within Himself is every 
embodiment of Life and Mind. 

If He is All, He can have no consciousness of 
anything unlike Himself; because, if He is omni- 
present, there can be nothing outside of Himself. 

Now this self-same God is our Helper. He pities 
us. He has mercy upon us, and guides every event 
of our careers. He is near to them who adore Him. 
To understand Him, without a single taint of our 
mortal, finite sense of sin, sickness, or death, is to 
approach Him and become like Him. 

Truth is God, and in God's law. This law declares 
that Truth is all, and there is no error. This law 
of Truth destroys every phase of error. To gain a 
temporary consciousness of God's law is to feel, in 

Caution in the Tj'uth. 5 

a certain finite human sense, that God comes to us 
and pities us ; but the attainment of the under- 
standing of His presence, through the Science of 
God, destroys our sense of imperfection, or of His 
absence, through a diviner sense that God is all 
true consciousness ; and this convinces us that, as 
we ^et still nearer Him, we must forever lose our 
own consciousness of error. 

But how could we lose all consciousness of error, 
if God be conscious of it? God has not forbidden 
man to know Him ; on the contrary, the Father 
bids man have "the same Mind which was also in 
Christ Jesus," — which was certainly the Divine 
Mind ; but God does forbid man's acquaintance 
with evil. Why? Because evil is no proper part 
of the divine knowledge. 

The Gospel declares (John xvii. 3) that Life 
Eternal consists in the knowledge of the only true 
God, and of Jesus Christ whom He has sent. 
Surely from such an understanding of Science, such 
knowing, the vision of sin is wholly excluded. 

Nevertheless, at the present crude hour, no wise 
men or women will rudely or prematurely agitate a 
theme involving the All of Infinity. 

6 Unity of Good. 

Rather will they rejoice in the small understanding 
they have already gained of the wholeness of Deity, 
and work gradually and gently up toward the perfect 
thought divine. This meekness will increase their 
app'rehension of God, because their mental struggles 
and pride of opinion will proportionately diminish. 

Everyone should be encouraged not to accept any 
personal opinion on so great a matter, but to seek 
the divinity of this question of Truth, by following 
upward individual convictions, undisturbed by the 
frightened sense of any need of attempting to solve 
every Life-problem in a day. 

"Great is the mystery of Godliness," says Paul; 
and mystery involves the unknown. No stubborn 
purpose to force conclusions on this subject will 
unfold in us a higher sense of Deity ; neither 
will it promote the cause of Truth, or enlighten the 
individual thought. 

Let us respect the rights of conscience and the 
liberty of the Sons of God, so letting our "mod- 
eration be known to all men." Let no enmity, no 
untempered controversy, spring up between Christian 
Science students, and Christians who wholly or par- 
tially differ from them as to the nature of sin, and 

Caution in the Truth. 7 

the marvellous unity of man with God, shadowed 
forth in Scientific thought. Rather let the stately- 
goings of this wonderful part of Truth be left to the 
supernal guidance. 

"These are but parts of Thy ways," says Job; 
and the whole is greater than its parts. Our present 
understanding is but "the seed within itself," for it 
is Divine Science, "bearing fruit after its kind." 

Sooner or later the whole human race will learn 
that, in proportion as the spotless selfhood of God 
is understood, human nature will be renovated, 
and man will receive a higher selfhood, derived 
from God, and the redemption of mortals from sin, 
sickness, and death be established on everlasting 

The Science of physical harmony, as now pre- 
sented to the people in Divine Light, is radical 
enough to promote as forcible collisions of thought 
as the age has strength to bear. Until the heavenly 
law of health, according to Christian Science, is 
firmly grounded, even the thinkers are not pre- 
pared to answer intelligently leading questions about 
God and sin, and the world is far from ready to 
assimilate such a grand and all-absorbing verity 

8 Unity of Good. 

concerning the Divine Nature and Character, as is 
embraced in the theory of God's bUndness to error 
and ignorance of sin. No wise mother, though a 
graduate of Wellesley College, will talk to her babe 
about the problems of Euclid. 

Not much more than a half-century ago the asser- 
tion of universal salvation provoked discussion and 
horror, similar to what our declarations about sin 
and Deity must arouse, if hastily pushed to the 
front, while the platoons of Christian Science are 
not yet thoroughly drilled in the plainer manual 
of their spiritual armament. " Wait patiently on the 
Lord;" and, in less than another fifty years, His 
name will be magnified in the apprehension of this 
new subject, as already He is glorified in the wide 
extension of belief in the impartial grace of God, — 
shown by the changes at Andover Seminary, and in 
multitudes of other religious folds. 

Nevertheless, though I thus speak, and from my 
heart of hearts, it is due both to Christian Science 
and myself to make also the following statement: 
When I have most clearly seen and most sensibly 
felt that the Infinite recognizes no sin, this has not 
separated me from God, but has so bound me to 

Caution in the Truth. g 

Him as to enable me instantaneously to heal a can- 
cer, which had eaten its way to the jugular vein. 

In the same spiritual condition I have been able 
to replace dislocated joints, and raise the dying to 
speedy health. People are now living who can 
bear witness to these cures. Herein is my evidence 
from on high, that the views here promulgated on 
this subject are correct. 

Certain self-proved propositions pour into my 
waiting thought in connection with these experi- 
ences ; and here is one such conviction : that an 
acknowledgment of the perfection of the Infinite 
Unseen confers a power nothing else can. An 
incontestable point in Divine Science is, that be- 
cause God is All, a realization of this fact dispels 
even the sense or consciousness of sin, and brings us 
nearer to God, bringing out the highest phenomena 
of the All-Mind. 


Qecbtime arib Qaxvcst, 

.^.^ET another query now be considered, which 
-^^ gives much trouble to many earnest thinkers 
before Science answers it. 

Is a7iything real of which the physical senses are 

Everything is as real as you make it, and no 
more so. What you see, hear, feel, is a mode of 
consciousness, and can have no other reality than 
the sense you entertain of it. 

It is dangerous to rest upon the evidence of the 
senses, for this evidence is not absolute, and there- 
fore not real, in our sense of the word. All that is 
beautiful and good in your individual consciousness 
is permanent. That which is not so is illusive and 
fading. My insistence upon a proper understanding 
of the unreality of matter and evil arises from their 
deleterious effects, physical, moral, and intellectual, 
upon the race. 

All forms of error are uprooted in Science, on 

Seedtime and Harvest. ii 

the same principle whereby sickness is healed, — 
namely, by the establishment, through reason, rev- 
elation, and Science, of the nothingness of every 
claim of error, even the doctrine of heredity, and 
other physical causes. I demonstrate the process 
of Science ; for it proves my view conclusively, that 
mortal mind is the cause of all disease. Destroy 
the mental sense of the disease, and the disease 
itself disappears. Destroy the sense of sin, and 
sin itself disappears. 

Material and sensual consciousness are mortal. 
Hence they must, sometime and in some way, be 
reckoned unreal. That time has partially come, or 
my words would not have been spoken. Jesus has 
made the way plain, — so plain that all are without 
excuse who walk not in it ; but this way is not 
the path of physical science, human philosophy, or 
mystic psychology. 

The talent and genius of the centuries have 
wrongly reckoned. They have not based upon 
revelation their arguments and conclusions as to 
the source and resources of Being, — its combina- 
tions, phenomena, and outcome, — but have built 
instead upon the sand of human reason. They 

12 Unity of Good. 


have not accepted the simj3le teaching and Hfe of 
Jesus, as the only true solution of the perplexing 
problem of human existence. 

Sometimes it is said, by those who fail to under- 
stand me, that I monopolize ; and this is said 
because ideas akin to mine have been held by a 
few spiritual thinkers in all ages. So they have, 
but in a far different form. Healing has gone on 
continually ; yet healing, as I teach it, has not been 
practised since the days of Christ. 

What is the cardinal point of the difference in 
my metaphysical system? This: that by denying the 
reality of disease^ sin, and death, I demonstrate the 
Allness of God. This difference wholly separates 
my system from all others. The reality of these 
so-called existences I deny, because I do not find 
them in God, and this system is built on Him as 
the Supreme Being, or Sole Cause. I challenge my 
critics to name any previous teachers, save Jesus 
and his Apostles, who have thus taught. 

If there be any monopoly in my teaching, it lies 
in this utter reliance upon tlie One God, to whom 
belong all things. 

Life is God, or Spirit, the supersensible Eternal. 

Seedtime and Harvest. 13 

The universe and man are the spiritual phenomena 
of this One Infinite Mind. Spiritual phenomena 
never converge toward aught but Infinite Deity. 
Their gradations are spiritual and divine ; they can 
not collapse, or lapse into their opposites, for God 
is their Divine Principle. They live, because He 
lives ; and they are eternally perfect, because He is 
perfect, and governs them in the Truth of Divine. 
Science, whereof God is the Alpha and Omega, the 
centre and circumference. 

To attempt the calculation of His mighty ways, 
from the evidence before the material senses, is 
fatuous. It is like commencing with the minus sign, 
to learn the principle of positive mathematics. 

God was not in the whirlwind. He is not the 
blind force of a material universe. Mortals must 
learn this ; unless, pursued by their fears, they would 
endeavor to hide from His presence under their 
own falsities, and call in vain for the mountains of 
unholiness to shield them from the penalty of error. 

Jesus taught us to walk over^ not into or with^ the 
currents of matter, or mortal mind. His teachings 
beard the lions in their dens. He turned the water 
into wine, he commanded the winds, he healed the 

t4 Unity of Good. 

sick, — all in direct opposition to human philoso- 
phy, and so-called natural science. He annulled 
the laws of matter, showing them to be laws of 
mortal mind, not of God. He showed the need 
of changing this mind and its abortive laws. He 
demanded a change of consciousness and evidence, 
and effected this change through the higher laws 
of God. The palsied hand moved, despite the 
boastful sense of physical law and order. Jesus 
stooped not to human consciousness, nor to the 
evidence of the senses. He heeded not the taunt: 
"That withered hand looks very real and feels 
very real;" but he cut off this vain boasting, and 
destroyed human pride, by taking away the material 
evidence. If his patient was a theologian of some 
bigoted sect, a physician, or a professor of natural 
philosophy, — according to the ruder sort then prev- 
alent, — he never thanked Jesus for restoring his 
senseless hand ; but neither red tape nor indignity 
hindered the divine process. Jesus required neither 
cycles of time nor thought in order to mature fitness 
for perfection and its possibilities. He said, "The 
Kingdom of Heaven is here, and is included in 
Mind." He declared: "Ye say there are yet four 

Seedtime and Harvest. 


months, and then cometh the harvest ; but I say, 
Look up, not down, for your fields are already 
white for the harvest ; and gather the harvest by 
mental, not material processes. The laborers are 
few in this vineyard of Mind-sowing and reaping ; 
but let them apply to the waiting grain the curving 
sickle of Mind's eternal circle, and bind it with 
bands of Soul." 


CIENCE reverses the evidence of the senses 
in Theology, on the same principle that 
it does in Astronomy. Popular Theology 
makes God tributary to man, coming at human 
call ; whereas the reverse is true in Science. Men 
must approach God reverently, doing their own 
work in obedience to divine law, if they would 
fulfil the intended harmony of Being. 

The prmciple of music knows nothing of discord. 
God is harmony's selfhood. His universal laws, 
His unchangeableness, are not infringed in ethics, 
any more than in music. To Him there is no moral 
inharmony ; as we shall learn, proportionately as 
we gain the true understanding of Deity. If God 
could be conscious of sin. His infinite power would 
straiffhtwav reduce the universe to chaos. 

If God has any real knowledge of sin, sickness, 
and death, they must be eternal ; since He is, in 
the very fibre of His Being, "without beginning 
of years or end of days." If God knows that 

The Deep Things of God. 17 

which is not permanent, it follows that He knows 
something which He must learn to ujiknow^ for the 
benefit of our race. 

Such a view would bring us upon an outworn 
theological platform, which contains such planks as 
the Divine Repentance, and the belief that God 
must one day do His work over again, because it 
was not at first done aright. 

Can it be seriously held, by any thinker, that long 
after God made the universe, — earth, man, animals, 
plants, the sun, the moon, and "the stars also," — 
He should so gain wisdom and power from past 
experience, that He could vastly improve upon His 
own previous work, — as Burgess, the boatbuilder, 
remedies in the Volunteer the shortcomins^s of the 
Puritan's model? 

Christians are commanded to grow in grace. Was 
it necessary for God to grow in grace, that He 
might rectify His spiritual universe? 

The Jehovah, of limited Hebrew faith, might need 
repentance, because His created children proved 
sinful ; but the New Testament tells us of the Father 
of Lights, with whom is ''no variableness or shadow 
of turning." God is not the shifting vane on the 

1 8 Unity of Good, 

spire, but the corner-stone of living rock, firmer than 
everlasting hills. 

As God is Mind, if this Mind is familiar with evil, 
all can not be good therein. Our infinite model 
would be taken away. What is in Eternal Mind 
must be reflected in man, Mind's image. How 
then could man escape, or hope to escape, from a 
knowledge which is everlasting in his Creator? 

God never said that man would become better by 
learning to distinguish evil from good, — but the 
contrary, that by this knowledge, by man's first 
disobedience, came "death into the world, and all 
our woe." 

"Shall mortal man be more just than God?" 
asks the Poet-Patriarch. May men rid themselves 
of an incubus which God never can throw off ? Do 
mortals know more than God, that they may declare 
Him absolutely cognizant of sin? 

God created all things, and pronounced them 
good. Was evil among these good things? Man 
is God's child and image. If God knows evil, so 
must man, or the likeness is incomplete, the image 

If man must be destroyed by the knowledge oi 

The Deep Things of God. 19 

evil, then his destruction comes through the very 
knowledge caught from God, and the creature is 
punished for his likeness to his Creator. 

God is commonly called the sinless^ and man 
the sinful; but if the thought of sin could be pos- 
sible in Deity, would Deity then be sinless? Would 
God not of necessity take precedence as the Infinite 
Sinner, and human sin become only an echo of the 

Such vagaries are to be found in heathen religious 
history. There are, or have been, devotees who 
worship not the Good Deity, who will not harm 
them, but the Bad Deity, who seeks to do them 
mischief, and whom therefore they wish to bribe 
with prayers into quiescence, as a criminal appeases, 
with a money-bag, the venal officer. 

Surely this is no Christian worship ! In Christ- 
ianity, man bows to the Infinite Perfection, which 
he is bidden to imitate. In Truth, such terms as 
divine sin and infinite sitmer are unheard-of contra- 
dictions, — absurdities ; but would they be sheer 
nonsense, if God has, or can have, a real knowl- 
edge of sin? 


toags ^iglj^r t\)an (Dnv tOars. 

LIE has only one chance of successful 
deception, — to be accounted true. Evil 
seeks to fasten all error upon God, and so 
make the lie seem part of Eternal Truth. 

Emerson says, "Hitch your wagon to a star," 
that you may be allied to the Deific Power, and 
have the planets aid your journey, as the stars in 
their courses fought against Sisera. (Judges v. 20. ) 
Hourly, in Christian Science, man thus weds him- 
self with God, or rather he ratifies a union predes- 
tined from all eternity ; but Evil ties its wagonload 
of offal to the divine chariots, — or seeks so to 
do, — that its vileness may be christened purity, 
and its darkness get consolation from borrowed 

Jesus distinctly taught the arrogant Pharisees 
that, from the beginning, their father, the Devil, 
was the would-be murderer of Truth. A right 
apprehension of the wonderful utterances of him 
who "spake as never man spake," would despoil 

Ways Higher than Our Ways. 21 

error of its borrowed plumes, and transform the 
universe into a home of marvellous light, — "a 
consummation devoutly to be wished." 

Error says : God must know evil because He 
knows all things;" but Holy Writ declares, God 
told our first parents that in the day when they 
should partake of the fruit of evil, they must 
surely die. Would it not absurdly follow that 
God must perish, if He knows evil, and evil neces- 
sarily leads to extinction? Rather let us thmk of 
God as saying: "I am Infinite Good; therefore I 
know not evil. Dwelling in Light, I can see only 
the brightness of My own Glory." 

Error may say that God can never save man from 
sin, if He knows and sees it not; but God says: 
"I am too pure to behold iniquity, and yet I save 
man from everything that is unlike Myself." 

Many fancy that our Heavenly Father reasons 
thus: "If pain and sorrow were not in My Mind, 
I could not put them away, and wipe the tears from 
the eyes of My children." Error says: "You must 
know grief in order to console it." Is this true? 
Do we not oftenest console others in troubles that we 
have outgrown? Is not our comforter always from 
outside and above ourselves? 

2 2 Unity of Good, 

God says: "I show My pity through divine law, 
not through human. It is My sympathy with and 
My knowledge of harmony (not inharmony) which 
alone enable Me to rebuke, and eventually destroy, 
every supposition of discord." 

Error says: "God must know death, in order 
to strike at its root; " but God saith: " I am ever- 
conscious Life, and thus I conquer death; for to 
be ever conscious of Life is to be never conscious 
of death. I am All. A knowledge of aught beside 
Myself is impossible." 

If such knowledge of evil were possible to God, 
it would lower His rank. 

With God, knowledge is v^^Q.Q^'s>2,xS\y foreknoivledge ; 
and foreknowledge and foreordination must be one, 
in an Infinite Being. What Deity fo7'eknows Deity 
must foreo7'dain ; else He is not omnipotent, and, 
like ourselves. He foresees events which are contrary 
to His creative will, yet which He can not avert. 

If God knows evil at all. He must have had fore- 
knowledge thereof ; and if He foreknew it, He must 
virtually have intended it, or ordered it aforetime, — 
foreordained it ; else how could it have come into 
the world? 

IVays Higher than Our Ways. 


But this we can not believe of God ; for if the 
Supreme Good could predestine or foreknow evil, 
there would be sin in Deity, and this would be the 
end of Infinite Moral Unity. " If the light that is 
in Thee be darkness, how great is that darkness! " 
On the contrary, evil is only a delusive deception, 
without any actuality which Truth can know. 



'OW is a mistake to be rectified? By reversal 
or revision, — by seeing it in its proper light, 
and then turning it, or turning from it. 
We undo the statements of error by reversing 

Through these three statements, or misstatements, 
Evil comes into authority : — 
First : The Lord created it. 
Second: The Lord knows it. 
Third: I am afraid of it. 

By a reverse process cf argument Evil must be 
dethroned : — 

First: God never made evil. 

Second: He knows it not. 

Third: We therefore need not fear it. 

Try this process. Dear Inquirer, and so reach that 
Perfect Love which " casteth out fear," and then see 
if this Love does not destroy in you all hate and the 
sense of evil. You will awake to the perception of 

Rectifica tions. 25 

God as All-in-all. You will find yourself losing the 
knowledge and the operation of sin, proportionably 
as you realize the Divine Infinitude, and believe 
that He can see nothing outside of His own focal 

^ Colloqun. 

N Romans (ii. 15) we read the Apostle's descrip- 
tion of mental processes wherein human thoughts 
are "meanwhile accusing or else excusing one 
another." If we observe our mental processes, we 
shall find that we are perpetually arguing with our- 
selves ; yet each mortal is not two personalities, but 

In like manner Good and Evil talk to one another ; 
yet they are not two but one, for Evil is naught, and 
Good only is reality. 

Evil. God hath said : "Ye shall eat of every tree 
of the garden." If you do not, your intellect will 
be circumscribed, and the evidence of your personal 
senses be denied. This would antagonize individual 
consciousness and existence. 

Good. The Lord is God. With Him is no con- 
sciousness of evil, because there is nothing beside 
Him, or outside of Him. Individual consciousness 
in man is inseparable from Good. There is no 

A Colloquy. 2 7 

sensible matter, no sense in matter ; but there is 
a spiritual sense, a sense of Spirit, and this is the 
only consciousness belonging to true individuality, 
or a divine sense of Being. 

Evil. Why is this so? 

Good. Because man is made after God's eternal 
likeness, and this likeness consists in a sense of har- 
mony and immortality, in which no evil can possibly 
dwell. You may eat of the fruit of godlikeness, but 
as to the fruit of ungodliness, which is opposed to 
Truth, — ye shall not touch it, lest ye die. 

Evil. But I would taste and know error for 

Good. Thou shalt not admit that error is some- 
thing to know or be known, to eat or be eaten, to 
see or be seen, to feel or be felt. To admit the 
existence of error would be to admit the truth of a 

Evil. But there is something besides Good. 
God knows that a knowledge of this something is 

2 8 Ufiity of Good. 

essential to happiness and life. A lie is as genuine 
as Truth, though not so legitimate a child of God. 
Whatever exists must come from God, and be 
important to our knowledge. Error, even, is His 

Good. Whatever cometh not from the Eternal 
Spirit, has its origin in the physical senses and 
material brains, called human intellect ^x^A will-power^ 
— alias Intellio:ent Matter. 

In Shakespeare's tragedy of King Lear, it was the 

traitorous and cruel treatment received by old Gloster 

from his bastard son Edmund which makes true the 

lines : 

The gods are just, and of our pleasant vices 
Make instruments to scourge us. 

His lawful son, Edgar, was to his father ever loyal. 
Now God has no bastards to turn again and rend 
their Maker. The divine children are born of law 
and order, and Truth knows only such. 

How well the Shakespearean tale agrees with the 
word of Scripture, in Hebrew^s xii. 7, 8: "If ye 
endure chastening, God dealeth with you as with 
sons ; for wdiat son is he whom the father chasteneth 

A Colloquy. 29 

not? But if ye be without chastisement, whereof all 
are partakers, then are ye bastards, and not sons." 

The doubtful or spurious evidence of the senses 
is not to be admitted, — especially when they testify 
concerning Spirit, whereof they are confessedly 
incompetent to speak. 

Evil. But mortal mind and sin reallv exist ! 

Good. How can they exist, unless God has cre- 
ated them? And how can He create anything so 
wholly unlike Himself, and foreign to His nature? 
An evil material mind, so-called, can conceive of 
God only as like itself, and knowing both evil and 
good ; but a purely good and spiritual consciousness 
has no sense whereby to cognize evil. Mortal mind 
is the opposite of Immortal Mind, and sin the oppo- 
site of goodness. I am the Infinite All. From me 
proceedeth all Mind, all consciousness, all individ- 
uality, all being. My Mind is Divine Good, and 
can not drift into evil. To believe in minds many is 
to depart from the Supreme sense of harmony. Your 
assumptions insist that there is more than the one 
IMind, more than the one God; but verily I say 

30 Unity of Good. 

unto you, God is All-in-all; and you can never be 
outside of His Oneness. 

Evil. I am a finite consciousness, a material 
individuality, — a mind in matter, which is both 
evil and good. 

Good. x\11 Consciousness is Mind ; and Mind is 
God, — an infinite, and not a finite consciousness. 
This consciousness is reflected in individual con- 
sciousness, or man, whose source is Infinite Mind. 
There is no really finite mind, no finite conscious- 
ness. There is no material substance, for Spirit is 
all that endureth, and hence is the only Substance. 
There is, can be, no evil mind, because Mind is 
God. God and His ideas — that is, God and the 
Universe — constitute all that exists. Man as God's 
offspring, must be spiritual, perfect, eternal. 

Evil. I am something separate from Good or 
God. I am Substance. My mind is more than 
matter. In my mortal mind, matter becomes con- 
scious, and is able to see, taste, hear, feel, smell. 
Whatever matter thus affirms is mainly correct. If 

A Colloquy. 31 

you, oh Good, deny this, then I deny your truthful- 
ness. If you say that matter is unconscious, you 
stultify my intellect, insult my conscience, and dis- 
pute self-evident facts; for nothing can be clearer 
than the testimony of the five senses. 

Good. Spirit is the only Substance. Spirit is 
God, and God is Good ; hence Good is the only 
Substance, the only Mind. Mind is not, can not 
be, in matter. It sees, hears, feels, tastes, smells 
as mind, and not as matter. Matter can not talk ; 
and hence, whatever it appears to say of itself is a 
lie. This lie, that Mind can be in matter, — claim- 
ing to be something beside God, denying Truth and 
its demonstration in Christian Science, — this lie I 
declare an illusion. This denial enlarges the human 
intellect, by removing its evidence from sense to 
Soul, and from finiteness into Infinity. It honors 
conscious human individuality, by showing God as 
its source. 

Evil. I am a creator, — but upon a material, not 
a spiritual basis. I give life, and I can destroy 

32 Unity of Good. 

Good. Evil is not a creator. God, Good, is the 
only Creator. Evil is not conscious or conscientious 
Mind ; it is not individual, not actual. Evil is not 
spiritual, and therefore has no groundwork in Life, 
whose only Source is Spirit. The elements which 
belong to the Eternal All, — Life, Truth, Love, — 
Evil can never take away. 

Evil. I am intelligent matter; and matter is 
egoistic, having its own innate selfhood, and the 
capacity to evolve mind. God is in matter, and 
matter reproduces God. From Him come my 
forms, near or remote. This is my honor, that God 
is my author, authority, governor, disposer. I am 
proud to be in His outstretched hands, and I shirk 
all responsibility for myself as Evil, and for my 
varying manifestations. 

Good. You mistake, oh Evil I God is not your 
authority and law. Neither is He the author of the 
material changes, the phantastria^ a belief in which 
leads to such teaching as we find in the hymn-verse 
so often sung in church : 

A Colloquy. 33 

Chance and change are busy ever, 

Man decays and ages move; 
But His mercy waneth never, — 

God is Wisdom, God is Love. 

Now if it be true that God's power never waneth^ 
how can it be also true that chance and change are 
universal factors, — that man decays ? Many ordinary 
Christians protest against this stanza of Bo wring's, 
and its sentiment is foreign to Christian Science. 
If God be changeless goodness., as sings another line 
of this hymn, what place has chance in the divine 
economy? Nay, there is in God naught fantastic. 
All is real, all is serious. The phantasmagoria is a 
product of human dreams. 


RO]\I various friends comes inquiry as to the 
meaning of a word employed in the foregoing 

There are two English words, often used as if 
they were synonyms, which really have a shade of 
difference between them. 

An egotist is one who talks much of himself. 
Egotism implies vanity and self-conceit. 

Egoism is a more philosophical word, signifying a 
passionate love of self, which doubts all existence 
except its own. An egoist^ therefore, is one uncertain 
of everything except his own existence. 

Applying these distinctions to Evil and God, we 
shall find that Evil is egotistic^ — boastful, but fleeing 
like a shadow at daybreak ; while God is egoistic^ 
knowing only His own all-presence, all-knowledgCj 


E read in the Hebrew Scriptures, " The Soul 

that siimeth, it shall die." 
What is Soul? Is it a reality within the 
mortal body? Who can prove that? Anatomy has 
not descried nor described Soul. It was never 
touched by the scalpel nor cut with the dissecting- 
knife. The five physical senses do not cognize it. 

W^ho, then, dares define Soul as something within 
man? As well might you declare some old castle to 
be peopled with demons or angels, though never a 
light or form was discerned therein, and not a spectre 
had ever been seen going in or coming out. 

The common hypotheses about souls are even 
more vague than ordinary material conjectures, and 
have less basis ; because material theories are built 
on the evidence of the material senses. 

Soul must be God ; since we learn Soul only as we 
learn God, by spiritualization. As the five senses 
take no cognizance of Soul, so they take no cog- 
nizance of God. Whatever can not be taken in 

^6 Unity of Good. 

by mortal mind — by human reflection, reason, or 
belief — must be the unfathomable Mind, which 
"eye hath not seen nor ear heard." Soul stands 
in this relation to every hypothesis as to its human 

If Soul sins, it is a sinner, and Jewish law con- 
demned the sinner to death, — as does all criminal 
law, to a certain extent. 

As Spirit, Soul is immortal, because Spirit is God. 
Hence as Spirit, Soul never sins. Spirit is Life. 
Hence there is, there can be, no spiritual death. 

Transcending the evidence of the material senses, 
Science declares God to be the Soul of all Being, the 
only Mind and Intelligence in the universe. There 
is but one God, one Soul, or Mind, and that one is 
infinite, supplying all that is absolutely immutable 
and eternal, — Truth, Life, Love. 

Science reveals Soul, as that which the senses can 
not define from any standpoint of their own. What 
the physical senses miscall Soul, Christian Science 
defines as Material Sense ; and herein lies the dis- 
crepancy between the true Science of Soul, and 
that material sense of a soul which that very sense 

Sold. 37 

declares can never be seen or measured or weighed 
or touched by physicality. 

Often we can elucidate the deep meaning of the 
Scriptures by reading sense instead of soid., as in 
the Forty-second Psalm: "Why art thou cast down 
oh my soul [sense] ? . . . Hope thou in God [Soul] , 
for I shall yet praise Him who is the health of my 
countenance and my God [my Soul, Immortality]." 

The Virgin Mother's sense being uplifted to behold 
Spirit, as the sole origin of man, she exclaimed, " My 
soul [sense] doth magnify the Lord." 

Human language constantly uses the word soul 
for sense. This it does, under the delusion that the 
senses can reverse the spiritual facts of Science ; 
whereas Science reverses the testimony of the senses. 

Soul is Life, and being Spiritual Life, never sins. 
Material sense is the so-called material life. Hence 
this lower sense sins and suffers, according to mate- 
rial belief, till divine understanding takes away this 
belief, and restores Soul, or Spiritual Life. "He 
restoreth my Soul," says David.. 

In his First Epistle to the Corinthians (xv. 45) 
Paul writes: "The first man Adam was made a 
living soul ; the last man Adam, a quickening Spirit." 

38 Unity of Good. 

The Apostle refers to the second Adam as the Mes- 
siah, our blessed Master, whose interpretation of 
God and His creation — by restoring the spiritual 
sense of man, as immortal instead of mortal — made 
humanity victorious over death and the grave. 

When I discovered the power of Spirit to break 
the cords of matter, through a change in the mortal 
sense of things, then I discerned the last Adam as 
a quickening Spirit, and understood the meaning of 
the declaration of Holy Writ, "The first shall be 
last," — the living Soul shall be found a quickening 
Spirit ; or, rather, shall reflect the Life of the Divine 

®l)cre is no XHatter. 


,0D is a Spirit" (or, more accurately trans- 
lated," God is Spirit"), declares the 
^ Scripture (John iv. 24), "and they who 
worship Him must worship Him in Spirit and in 

If God is Spirit, and God is All, surely there can 
be no matter ; for the divine x\ll must be Spirit. 

The tendency of Christianity is to spiritualize 
thought and action. The demonstrations of Jesus 
annulled the claims of matter, and overruled laws 
material as emphatically as they annihilated sin. 

According to Christian Science, the yfrj-/ idolatrous 
claim of sin is, that matter exists ; the second^ that 
matter is Substance ; the thii'd^ that matter has 
intelligence ; and the fourth^ that matter, being so 
endowed, produces life and death. 

Hence my conscientious position, in the denial 
of matter, rests on the fact that matter usurps the 
authority of God, Spirit; and the nature and char- 

40 Unity of Good. 

acter of matter, the antipode of Spirit, include 
all that denies and defies Spirit, in quantity or 

This subject can be enlarged. It can be shown, 
in detail, that evil does not obtain in Spirit, God ; 
and that God, or Good, is Spirit alone ; whereas, 
evil does^ according to belief, obtain in matter ; and 
that evil is a false, claim, — false to God. false to 
Truth and Life. Hence the claim of matter usurps 
the prerogative of God, saying: "I am a creator. 
God made me, and I make man and the material 

Spirit is the only Creator, and man and the uni- 
verse are His spiritual concepts. By matter is 
commonly meant mind, — not the highest Mind, but 
a false form of mind. This so-called mind and 
matter can not be separated in origin and action. 

What is this mind? It is not the Mind of Spirit ; for 
spiritualization of thought destroys all sense of matter 
as Substance, Life, or Intelligence, and enthrones 
God in the eternal qualities of His Being. 

This lower, misnamed mind is a false claim, 
a suppositional mind, which I prefer to call 
mortal mind. True Mind is immortal. This mortal 

There is no Matter. 41 

mind declares itself material, in sin, sickness, 
and death, virtually saying: "I am the opposite 
of Spirit, of Holiness, Harmony, and Life." 

To this declaration Christian Science responds, 
m the words of our Master: "You were a murderer 
from the beginning. The Truth abode not in you. 
You are a liar, and the father of it." Here it 
appears that a liar was in the neuter gender, — 
neither masculme nor feminine. Hence it was not 
man (the image of God) who lied, but the false 
claim to personality, which I call mortal mind ; a 
claim which Christian Science uncovers, in order to 
demonstrate the falsity of the claim. 

There are lesser arguments which prove matter to 
be identical with mortal mind, and this mind a lie. 

The physical senses (matter really having no sense) 
give the only pretended testimony there can be as 
to the existence of a substance called matter. Now 
these senses, being material, can only testify from 
their own evidence, and concerning themselves ; yet 
we have it on divine authority: " If I bear witness 
of myself, my witness is not true." (John v. 31.) 

In other words: matter testifies of itself, "I am 
matter ; " but unless matter is mind, it can not talk or 

42 Unity of Good. 

testify ; and if it is mind, it is certainly not the Mind 
of Christ, not the Mind that is identical with Truth. 

Brain, thus assuming to testify, is only matter 
within the skull, and is believed to be mind, only 
through error and delusion. Examine that form of 
matter called brains^ and you find no mind therein. 
Hence the logical sequence, that there is in reality 
neither matter nor mortal mind, but that the self- 
testimony of the physical senses is false. 

Examine these witnesses for error, or falsity, and 
observe the foundations of their testimony, and you 
will find them divided in evidence, mocking the 
Scripture (Matthew xviii. i6), "In the mouth of two 
or three witnesses, every word may be established." 

Sight. IMortal mind declares that matter sees, 
through the organizations of matter, or that mind 
sees by means of matter. Disorganize the so-called 
material structure, and then mortal mind says: "I 
can not see ; " and declares that matter is the master 
of mind, and that non-intelligence governs. Mor- 
tal mind admits that it sees only material images, 
pictured on the eye's retina. 

What then is the line of the syllogism? It must 

Thei-e is no Matter. 43 

be this : That matter is not seen ; that mortal mind 
can not see without matter ; and therefore that the 
whole function of material sight is an illusion, a lie. 

Here comes in the summary of the whole matter, 
wherewith we started : that God is All^ and God 
is Spirit ; therefore there is nothing but Spirit ; and 
consequently there is no matter. 

Touch. Take another train of reasoning. Mortal 
mind says that matter can not feel matter ; yet put 
your finger on a burning coal, and the nerv^es, 
material nerves, do feel matter. 

Again I ask : What evidence does mortal mind 
afford that matter is substantial, is hot or cold? 
Take away mortal mind, and matter could not feel 
what it calls substance. Take away matter, and 
mortal mind could not cognize its own so-called 
substance, and this so-called mind would have no 
identity. Nothing would remain to be seen or felt. 

What is Substance? What is the reality of God and 
the universe? Immortal Mind is the real Substance, 
— Spirit, Life, Truth, and Love. 

Taste. Mortal mind says ' ' I taste ; and this is 

44 Unity of Good. 

sweet, this is sour." Let mortal mind change, and 
say that sour is sweet, and so it would be. If every 
mortal mind believed sweet to be sour, it would 
be so ; for the qualities of matter are but qualities 
of mortal mind. Change the mind, and the qual- 
ity changes. Destroy the belief, and the quality 

The so-called material senses are found, upon 
examination, to be mortally mental, instead of 
material. Reduced to its proper denomination, 
matter is mortal mind ; yet, strictly speaking, there 
is no mortal mind, for Mind is immortal, and is not 
matter, but Spirit. 

Force. What is gravitation? Mortal mind says, 
Gravitation is a material power, or force. I ask, 
Which was first, matter or power? That which was 
first was God, Immortal Mind, the Parent of all. 
But God is Truth, and the forces of Truth are moral 
and spiritual, not physical. They are not the mer- 
ciless forces of matter. What then are the so-called 
forces of matter? They are the phenomena of mor- 
tal mind, and matter and mortal mind are one ; and 
this one is a misstatement of Mind, God. 

There is no Alatter. 45 

A molecule, as matter, is not formed by Spirit; 
for Spirit is spiritual consciousness alone. Hence 
this spiritual consciousness can form nothing unlike 
itself. Spirit, and Spirit is the only Creator. The 
material atom is an outlined falsity of consciousness, 
which can gather additional evidence of conscious- 
ness and life, only as it adds lie to lie. This process 
it names material attraction, and endows with the 
double capacity of creator and creation. 

From the beginning this lie was the false witness 
against the fact that Spirit is All, beside which there 
is no other existence. The use of a lie is, that it 
unwittingly confirms Truth, when handled by Chris- 
tian Science, which reverses false testimony and 
gains a knowledge of God from opposite facts, or 

This whole subject is met and solved by Christian 
Science according to Scripture. Thus we see that 
Spirit is Truth and Eternal Reality ; that matter is 
the opposite of Spirit, — referred to in the New Tes- 
tament as the flesh at war with Spirit ; hence, that 
matter is erroneous, transitory, unreal. 

A further proof of this is the demonstration, 
according to Christian Science, that by the reduction 

46 Unity of Good. 

and the rejection of the claims of matter (instead of 
acquiescence therein) man is improved physically, 
mentally, morally, spiritually. 

To deny the existence or reality of matter, and 
yet admit the reality of moral evil, sin, or to say that 
the Divine Mind is conscious of evil, yet is not con- 
scious of matter, is erroneous. This error stultifies 
the logic of Divine Science, and must interfere with 
its practical demonstration. 


Is ^[)cxc no Hcatli? 

ESUS not only said "I am the Way and the 
Truth," but also, "I am the Life." God is 
Life ; and as there is but one God, there can 
be but one Life. Must man die, then, in order to 
inherit Eternal Life and enter Heaven? 

Our Master said, "The Kingdom is at hand." 
Then God and Heaven, or Life, are present, and 
death is not the real stepping-stone to Life and hap- 
piness. They are now and here ; and a change in 
human consciousness, from sin to holiness, would 
reveal this wonder of Being. Because God is ever- 
present, no boundary of time can separate us from 
Him, and the Heaven of His presence ; and because 
God is Life, all Life is eternal. 

Is it unchristian to believe there is no death? Not 
unless it be a sin to believe that God is Life, and 
All-in-all. Evil and disease do not testify of Life 
and God. 

Human beings are physically mortal, but individ- 
ually immortal. The evil, accompanying physical 

48 Unity of Good. 

personality, is illusive and mortal ; but the good 
attendant upon spiritual individuality is immortal. 
Existing here and now, this unseen individuality is 
real and eternal. The so-called material senses, and 
the mortal mind which is misnamed man., take no 
cognizance of spiritual individuality, which manifests 
Immortality, whose Principle is God. 

To God alone belong the indisputable realities of 
Being. Death is a contradiction of Life, or God ; 
therefore it is not in accordance with His law, but 
antagonistic thereto. 

Death then is error, opposed to Truth, — even the 
unreality of mortal mind, not the reality of that Mind 
which is Life. Error has no Life, and is virtually 
without existence. Life is real ; and all is real which 
proceeds from Life and is inseparable from it. 

It is unchristian to believe in the transition called 
material deaths since matter has no Life, and such 
misbelief must enthrone another power, an imaginary 
Life, above the living and true God. A material 
sense of Life robs God, by declaring that not He 
alone is Life, but that something else also is Life, — 
thus affirming the existence and rulership of more 

Is there no Death ? 49 

gods than one. This idolatrous and false sense of 
Life is all that dies, or appears to die. 

The opposite understanding of God brings to light 
Life and Immortality. Death has no quality of Life ; 
and no divine fiat commands us to believe in aught 
which is unlike God, or to deny that He is Life 

Life as God, moral and spiritual Good, is not seen 
in the mineral, vegetable, or animal kingdoms. 
Hence the inevitable conclusion, that Life is not in 
these kingdoms, and that the popular views to this 
effect are not up to the Christian standard of Life, 
or equal to the reality of Being, whose Principle is 

When "the Word is made flesh" amon^ mortals, 
the Truth of Life is rendered practical on the body. 
Eternal Life is partially understood ; and sickness, 
sin, and death yield to Holiness, Health, and Life, — 
that is, to God. The lust of the flesh and the pride 
of physical life must be quenched in the Divine 
Essence, — that omnipotent Love which annihilates 
hate, that Life which knows no death. 

"Who hath believed our report?" W^ho under- 
stands these sayings? He to whom the arm of 

50 Unity of Good. 

the Lord is revealed. He loves them from whom 
Divine Science removes human weakness by divine 
strength, and who unveil the Messiah, whose name 
is Wonderful. 

Man has no underived power. That selfhood is 
false which opposes itself to God, claims another 
father, and denies spiritual sonship ; but as many 
as receive the knowledge of God in Science must 
reflect, in some degree, the power of Him who gave 
man dominion over all the earth. 

As Soldiers of the Cross we must be brave, and 
let Science declare the immortal status of man, 
and deny the evidence of the material senses, which 
testify that man dies. 

As the image of God, or Life, man forever reflects 
and embodies Life, not death. The material senses 
testify falsely. They presuppose that God is good 
and that man is evil, that Deity is deathless, but 
that man dies, losing the divine likeness. 

Science and material sense conflict at all points, 
from the revolution of the earth to the fall of a 
sparrow. It is mortality only that dies. 

To say that you and I, as mortals, will not enter 
this dark shadow of material sense, called deaths is 

Is there no Death? 5^ 

to assert what we have not proved. Even such 
folly and presumption are among the environments 
of material sense which must perish, in order to 
prove man deathless. 

As Truth supersedes error, and bears the fruits 
of Love, this understanding of Truth subordinates 
the belief in death, and demonstrates Life as imper- 
ative in the divine order of Being. 

Jesus declares that they who believe his sayings 

will never die ; therefore mortals can no more receive 

everlasting Life by believing in death, than they can 

become perfect by believing in imperfection, and 

^living imperfectly. 

Life is God, and God is Good. Hence Life 
abides in man ; and man abides in Life, if he lives 
in God, who holds Life by a spiritual, and not by a 
material sense of Being. 

A sense of death is not requisite to a proper or 
true sense of Life, but beclouds it. Death can never 
alarm or even appear to him who fully understands 
Life. The death-penalty comes through our igno- 
rance of Life, — of that which is without beginning 
and without end, — and is the punishment of this 
ignorance. ^ 

52 Unity of Good. 

Holding a material sense of Life, and lacking the 
spiritual sense of it. mortals die in belief, and regard 
all things as temporal. A sense material apprehends 
nothing strictly belonging to the nature and office 
of Life. It conceives and beholds nothing but mor- 
tality, and has but a feeble concept of immortality. 

In order to reach the true knowledge and con- 
sciousness of Life, we must learn it of Good. Of 
evil we can never learn it, because sin shuts out the 
real sense of Life, and brings in an unreal sense of 
suffering and death. 

Knowledge of evil, or belief in it, involves a loss 
of the true sense of Good, God ; and to know death, 
or to believe in it, involves a temporary loss of God, 
the infinite and only Life. 

Resurrection from the Dead (that is, from the 
Belief in Death) must come to all sooner or later ; 
and they who have part in this resurrection are they 
upon whom the Second Death has no power. 

The sweet and sacred sense of the permanence of 
man's unity with his Maker can illumine our pres- 
ent being with a continual presence and power of 
Good, opening wide the portal from death into Life ; 
and when this Life shall appear ''we shall be like 

Is there no Death? 53 

Him," and we shall go to the Father, not through 
death, but through Life, not through error, but 
through Truth. 

All Life is Spirit, and Spirit can never dwell in its 
antagonist, matter. Life, therefore, is not death, 
because God can not be the opposite of Himself. 
In Christian Science there is no matter ; hence mat- 
ter neither lives nor dies. To the senses, matter 
appears to both live and die, and these phenomena 
appear to go on ad infinitiun ; but such a theory 
implies perpetual disagreement with Spirit. 

Life, God, being everywhere, it must follow that 
death can be nowhere ; because there is no j^lace 
left for it. 

Soul, Spirit, is deathless. Matter, sin, and death 
are not the outcome of Spirit, Holiness, and Life. 
What then are matter, sin, and death? They can 
be nothing except the results of material conscious- 
ness ; but material consciousness can have no real 
existence, because it is not a living — that is to say, 
a divine and intelligent — reality. 

That man must be vicious before he can be vir- 
tuous, dying before he can be deathless, material 
before he can be spiritual, is an error of the senses ; 

54 Unity of Good. 

for the very opposite of this error is the genuine 
Science of Being. 

Man, in Science, is as perfect and immortal now, 
as when "the Morning Stars sang together, and all 
the Sons of God shouted for joy." 

With Christ, Life was not merely a sense of 
existence, but a sense of might and ability to subdue 
material conditions. No wonder "people were 
astonished at his doctrines, for he taught them as 
one having authority, and not as the Scribes." 

As defined by Jesus, Life had no beginning ; nor 
was it the result of organization, or of an infusion of 
power into matter. To him. Life was Spirit. 

Truth, defiant of error or matter, is Science, dis- 
pelling a false sense, and leading man into the true 
sense of selfhood and Godhood ; wherein the mortal 


does not develop the immortal, nor the material the 
spiritual, but wherein true manhood and womanhood 
go forth in the radiance of Eternal Being and its 
perfections, unchanged and unchangeable. 

This generation seems too material for any strong 
demonstration over death, and hence can not bring 
out the infinite reality of Life, — namely, that there 
is no death, but only Life. The present mortal 

Is tluj-e no Death ? 55 

sense of Being is too finite for anchorage in Infinite 
Good, God, because mortals now believe in the 
possibility that Life can be evil. 

The achievement of this ultimatum of Science, 
complete triumph over death, requires time and 
immense spiritual growth. 

I have by no means spoken of myself, I can not 
speak of myself, as "sufficient for these things." I 
insist only upon the fact, as it exists in Divine Sci- 
ence, that man dies not, and on the words of the 
Master in support of this verity, — words which can 
never " pass away till all be fulfilled." 

Because of these profound reasons I urge Chris- 
tians to have more faith in living than in dying. I 
exhort them to accept Christ's promise, and unite 
the influence of their own thoughts with the power of 
his teachings, in the Science of Being. This will 
interpret the Divine Power to human capacity, and 
enable us to apprehend^ or lay hold upon, that "for 
which," as Paul says in the fifth chapter of Philip- 
pians, "we are also apprehended [or grasped] by 
Christ Jesus," — the ever-present Life, which knows 
no death, the omnipresent Spirit, which knows no 

^Derscnal Statements. 

ANY misrepresentations are made concerning 
myself and my doctrines, some of which are 
^ as unkind and unjust as they are untrue ; 

but I can only repeat the Master's words: "They 
know not what they do." 

The foundations of these assertions, like the struc- 
ture raised thereupon, are vain shadows, repeating — 
if the popular couplet may be so paraphrased — 

The old, old story, 
Of Satan and his lie. 

In the days of Eden, humanity was misled by a 
false personality, — a talking snake, — according to 
Biblical history. This pretender taught the opposite 
of Truth. This abortive ego, this fable of error, is 
laid bare in Christian Science. 

Human theories call, or miscall, this evil a Child 
of God. Philosophy would multiply and subdivide 
personality into everything that exists, whether ex- 
pressive or not expressive of the Mind which is God. 
Human wisdom says of evil, "The Lord knows it! " 

Personal Statements. 


thus carrying out the Serpent's assurance : " In the 
day ye eat thereof [when you, He, get the floor], then 
your eyes shall be opened [you shall be conscious 
matter], and ye shall be as gods, knowing good and 
evil [you shall believe a lie, and this lie shall 
seem truth]." 

Bruise the head of this Serpent, as Truth and " the 
woman " are doing in Christian Science, and it stings 
your heel, rears its crest proudly, and goes on say- 
ing: "Am I not myself? Am I not mind and mat- 
ter, person and thing? " We should answer: "Yes! 
you are indeed )^ourself, and need most of all to be 
rid of this self, for it is very far from God's likeness." 

The egotist must come down and learn, in humil- 
ity, that God never made evil. An evil ego, and his 
assumed power, are falsities. These falsities need a 
denial. The falsity is the teaching that matter can 
be conscious ; and conscious matter implies Panthe- 
ism. This Pantheism I unveil. I try to show its 
all-pervading presence in certain forms of theology 
and philosophy, where it becomes error's affirmative 
to Truth's negative. Anatomy and physiology make 
mind-matter a habitant of the cerebellum, whence 
it telegraphs and telephones over its own body, and 

58 Unity of Good. 

goes forth into an imaginary sphere of its own cre- 
ation and limitation, until it finally dies in order to 
better itself. But Truth never dies, and death is not 
the goal which Truth seeks. 

The evil esfo has but the visionarv substance of 
matter. It lacks the Substance of Spirit, — Mind, 
Life, Soul. Mortal mind is self-creative and self- 
sustained, until it becomes non-existent. It has no 
origin or existence in Spirit, Immortal Mind, or 
Good. Matter is not truly conscious ; and mortal 
error, called mind^ is not godlike. These are the 
shadowy and false, which neither think nor speak. 

All Truth is from inspiration and revelation, — 
from Spirit, not from flesh. 

We do not see much of the real man here, for he 
is God's man ; while ours is man's man. 

I do not deny, I maintain, the individuality and 
reality of man; but I do so on a divine Principle, 
not based on a human conception and birth. The 
Scientific man and his Maker are here ; and you 
would be none other than this man, if you would 
subordinate the fleshly perceptions to the spiritual 
sense and Source of Being. 

Jesus said, " I and the Father are one." He 

Personal Statements. 59 

taught no selfhood as existent in matter. In his 
identity there is no evil. Individuality and Life 
were real to him only as spiritual and good, not as 
material or evil. This incensed the rabbins against 
Jesus, because it was an indignity to their person- 
ality ; and this personality they regarded as both 
good and evil, as is still claimed by the worldly wise. 
To them evil was even more the Ego than was the 
Good. Sin, sickness, and death were evil's con- 
comitants. This evil ego they believed must extend 
throughout the universe, as being equally identical 
and self-conscious with God. This ego was in the 
earthquake, thunderbolt, and tempest. 

The Pharisees fought Jesus on this issue. It fur- 
nished the battleground of the past, as it does of the 
present. The fight was an effort to enthrone evil. 
Jesus assumed the burden of disproof, by destroying 
sin, sickness, and death, to sight and sense. 

Nowhere in Scripture is evil connected with Good, 
the Being of God, and, with every passing hour, it 
is losing its false claim to existence or consciousness. 
All that can exist is God and His idea. 


X T is fair to ask of everyone a reason for the faith 
within. Though it be but to repeat my twice- 
told tale, — nay, the tale already told a hundred 

times, — yet ask, and I will answer. 

Do you believe in God ? 

I believe more in Him than do most Christians, 
for I have no faith in any other thing or being. He 
sustains my individuality. Nay, more — He is my 
individuality and my life. Because He lives, I live. 
He heals all my ills, destroys my iniquities, deprives 
death of its sting, and robs the grave of its victory. 

To me God is All. He is best understood as 
Supreme Being, as infinite and conscious Life, as the 
affectionate Father and Mother of all He creates ; 
but this Divine Parent no more enters into His 
creation, than the human father enters into his child. 
His creation is not the Ego, but the reflection of the 
Ego. The Ego is God himself, the infinite Soul. 

I believe that of which I am conscious through the 

Credo, 6 1 

understanding, however faintly able to demonstrate 
His Truth and Love. 

Do you believe in Man ? 

I believe in the individual man, for I understand 
that man is as definite and eternal as God, and that 
man is coexistent with God, as being the eternally- 
divine idea. This is demonstrable by the simple 
appeal to human consciousness. 

But I believe less in the sinner, wrongly named 
man. The more I understand true humanhood, the 
more I see it to be sinless, — as ignorant of sin as is 
the perfect Maker. 

To me the reality and substance of Being are good^ 
and nothing else. Through the eternal reality of 
existence I reach, in thought, a glorified conscious- 
ness of the only living God and the genuine man. So 
long as I hold evil in consciousness, I can not be 
wholly good. 

You can not simultaneously serve the Mammon of 
Materiality and the God of Spirituality. There are 
not two realities of Being, two opposite states 
of existence. One should appear real to us, and 
the other unreal, or we lose the Science of Being. 

62 Unity of Good. 

Standing in no basic Truth, we make " the worse 
appear the better reason," and the unreal masque- 
rades as the real, in our thought. 

Evil is without Principle. Being destitute of Prin- 
ciple, it is devoid of Science. Hence it is undemon- 
strable, without proof. This gives me a clearer right 
to call evil a negation, than to affirm it to be some- 
thing which God sees and knows, but which He 
straightway commands mortals to shun or relinquish, 
less it destroy them. This notion of the destructi- 
bility of Mind implies the possibility of its defilement ; 
but how can Infinite Mind be defiled? 

Do you believe in Matter ? 

I BELIEVE in matter, only as I believe in evil, that 
it is something to be denied and destroyed to human 
consciousness, and is unknown to the Divine. We 
should watch and pray that we enter not into the 
temptation of Pantheistic belief in matter as sensible 
mind. We should subjugate it as Jesus did, by a 
dominant understanding of Spirit. 

At best, matter is only a phenomenon of mortal 
mind, of which evil is the highest degree ; but really 
there is no such thing as mortal viind^ — though we 

Credo. ^7^ 

are compelled to use the phrase in the endeavor to 
express the underlying thought. 

In reality there are no material states or stages of 
consciousness, and matter has neither Mind nor 
sensation. Like evil, it is destitute of Mind, for 
Mind is God. 

The less consciousness of evil or matter mortals 
have, the easier it is for them to evade sin, sickness, 
and death, — which are but states of false belief, — 
and awake from the troubled dream, a consciousness 
which is without Mind or Maker. 

Matter and evil can not be conscious, and con- 
sciousness should not be evil. Adopt this rule of 
Science, and you will discover the material origin, 
growth, maturity, and death of sinners, as the history 
of man, disappears, and the everlasting facts of Being 
appear, wherein man is the reflection of immutable 

Reasoning from false premises, — that Life is mate- 
rial, that Immortal Soul is sinful, and hence that sin 
is eternal, — the reality of Being is neither seen, 
felt, heard, nor understood. Human philosophy and 
human reason can never make one hair white or 
black, except in belief ; whereas the demonstration 

64 Unity of Good. 

of God, as in Christian Science, is gained through 
Christ as perfect manhood. 

In Pantheism the world is bereft of its God, whose 
place is ill supplied by the pretentious usurpation, 
by matter, of the heavenly sovereignity. 

What say yoit of Woman ? 

Man is the generic term for all humanity. Woman 
is the highest species of man, and this word is the 
generic term for all women ; but not one of all these 
individualities is an Eve or an x\dam. They have 
none of them lost their harmonious state, in the econ- 
omy of God's wisdom and government. 

The Ego is divine consciousness, eternally radiat- 
ing throughout all space in the idea of God, Good, 
and not of His opposite, evil. The Ego is revealed 
as Father, Son, and Holy Ghost ; but the full 
Truth is found only in Divine Science, where we see 
God as Life, Truth, and Love. In the Scientific 
relation of man to God, man is reflected not as 
human soul, but as the Divine ideal, whose Soul 
is not in body, but in God, — the Divine Principle 
of man. Hence it is sinless and immortal, in con- 
tradistinction to the supposition that there can be 
sinful souls or immortal sinners. 

Credo. 65 

This Science of God and man is the Holy Ghost, 
which reveals and sustains the unbroken and eternal 
harmony of God, man, and the universe. It is the 
Kingdom of Heaven, the ever-present reign of har- 
mony, already with us. Hence the need that human 
consciousness should become divine, in the coinci- 
dence of God and man, in contradistinction to the 
false consciousness of both Good and evil, God and 
devil, — of man separated from his Maker. This is 
the precious redemption of soul, or mortal sense, 
through Christ's immortal sense of Truth, and is 
Truth's spiritual idea, called man and wo77ian, 

WJiat say you of Evil? 

God is not the so-called Ego of evil ; for evil, as a 
supposition, is the father of itself, of the material 
world, the flesh, and the devil. From this falsehood 
arise the self-destroying elements of this world, its 
unkind forces, its tempest, lightnings, earthquakes, 
poisons, rabid beasts, fatal reptiles and mortals. 

Why are earth and mortals so elaborate in beauty, 
color, and form, if God has no part in them? By 
the law of opposites. The most beautiful blossom is 
often poisonous, and the most beautiful mansion is 

66 Unity of Good. 

sometimes the home of vice. The senses, not the 
Soul, form the condition of beautiful evil, and the 
supposed modes of self-conscious matter, which make 
a beautiful lie. Now a lie takes its pattern from 
Truth, by reversing Truth. So evil and all its forms 
are inverted Good. God never made them ; but the 
lie must say He made them, or it would not be evil. 
Being a lie, it would be truthful to call itself a lie ; 
and by calling the knowledge of evil good, and greatly 
to be desired, it constitutes the lie an evil. 

The reality and individuality of man are good 
and God-made, and they are here to be seen and 
demonstrated, it is only the evil belief that renders 
them obscure. 

Matter and evil are anti-christian, the antipodes 
of Science. To say that Mind is material, or that 
evil is Mind, is a misapprehension of Being, — a 
mistake which will die of its own delusion ; for being 
self-contradictory, it is also self-destructive. The 
harmony of man's being is not built on such false 
foundations, which are no more logical, philosophical, 
or scientific, than would be the assertion that the rule 
of addition is the rule of subtraction, and that sums 
done under both rules would have one quotient. 

Credo. 6 7 

Our individuality is not a mortal mind or sinner ; 
or else we have lost our true individuality, as a 
perfect child of God. Our Father is not a mortal 
mind and a sinner ; or else the immortal and un- 
erring Mind, God, is not our Father; but God is 
our origin and loving Father, and hence that saying 
of Jesus, " Call no man your Father upon the earth, 
for one is your Father, which is in Heaven." 

The bright gold of Truth is dimmed by the doctrine 
of mind in matter. 

To say there is a false claim, called sickness^ is to 
admit all there is of sickness ; for it is nothing but a 
false claim. To be healed, one must lose sight of a 
false claini. If the claim be present to the thought, 
then disease becomes as tangible as any reality. 
To regard sickness as a false claim, is to abate the 
fear of it ; but this does not destroy the so-called 
fact of the claiin. In order to be whole, we must 
be insensible to every claim of sin. 

As with sickness, so is it with sin. To admit that 
sin has any claim whatever, just or unjust, is to admit 
a dangerous fact. Hence the fact must be denied ; 
for if sin's claim be allowed in any degree, then sin 
destroys the at-one-i7ient^ or oneness with God, — 

68 Unity of Good. 

a unity which sin recognizes as its most potent and 
deadly enemy. 

If God knows sin, even as a false claimant, then 
acquaintance with that claimant becomes legitimate 
to mortals, and this knowledge would not be for- 
bidden ; but God forbade man to know evil, at the 
very beginning, when Satan held it up before man 
as something desirable, and a distinct addition to 
human wisdom, because the knowledge of evil would 
make man a god, — a representation that God both 
knew and admitted the dignity of evil. 

Which is right, God, who condemned the knowl- 
edge of sin, and disowned its acquaintance, or the 
Serpent, who pushed that claim with the glittering 
audacity of diabolical and sinuous logic ? 


Suffering from ©tl^^rs' (2^l)ougl)ts. 

ESUS accepted the one fact whereby alone the 
rule of Life can be demonstrated, — namely, 
-/ that there is no death. 

In his own body he bore no infirmities. Though 
" a man of sorrows, and acquainted with grief," 
as Isaiah says of him, he bore not his sins, but oufs^ 
" in his own body on the tree." '' He was bruised 
for our iniquities, and by his stripes we are healed." 

He was the Way; and Christian Scientists, who 
would demonstrate the Way, must keep close to his 
path, that they may win the prize. The Way, in the 
flesh, is the suffering which leads out of the flesh. 
The Way, in Spirit, is the Way of Life, Truth, and 
Love, redeeming us from the false sense of the flesh, 
and the wounds it bears. This threefold Messiah 
reveals the self-destroying ways of error, and the 
Life-giving Way of Truth. 

Job's faith and hope gained him the assurance 
that by the sufferings of the flesh he should learn how 
false are the pleasures and pains of material sense, 

70 Unity of Good, 

and behold the Truth of Being, as expressed m his 
conviction, "Yet in my flesh shall I see God," — 
not without my fleshy but in my flesh. 

The Chaos of mortal mind is made the stepping- 
stone to the Cosmos of Immortal Mind. 

If Jesus suffered, as the Scriptures declare, it must 
have been from the mentality of others ; since all 
suffering comes from mind, not from matter, and 

there could be no sin or suffering in his Mind, which 
was the Mind of God. Not his own sins, but the 
sins of the world, " crucified the Lord of Glory, and 
put him to an open shame." 

Holding a quickened sense of false environment, 
and suffering from mentality in opposition to Truth, 
are significant of that state of mind which the actual 
understanding of Christian Science first eliminates 
and then destroys. 

In the divine order of Science every follower of 
Christ shares his cup of i«orrows. He also suffer- 
eth in the flesh, and from the mentality which op- 
poses the Law of Spirit ; but the Divine Law is 
supreme, for it freeth him from the law of sin and 

Prophets and Apostles suffered from the thoughts 

Sufej'ifigfrom Olhe?'s^ Thoughts. 71 

of others. Their conscious being was not fully 
exempt from physicality and the sense of sin. 

Until he awakes from his delusion, he suffers least, 
from sin, who is a hardened sinner. The hypocrite's 
affections must first be made to fret in their chains ; 
and the pangs of Hell must lay hold of him, ere he 
can change from flesh to Spirit, become acquainted 
with that Love which is without dissumulation, and 
endureth all things. Such mental conditions as in- 
gratitude, lust, malice, hate, constitute the miasma 
of earth. More obnoxious than Chinese stenchpots 
are these dispositions, which offend the spiritual 

Anatomically considered, the design of the material 
senses is to warn mortals of the approach of danger, 
by the pain they feel and occasion ; but spiritual 
sense, foreseeing the impending doom, foretells the 
pain and finds refuge in the secret place, " under 
the shadow of the Almighty." 

The Cross is the central emblem of human history. 
Without it there is neither temptation nor glory. 
When Jesus turned and said, "Who hath touched 
me? " he must have felt the influence of the woman's 
thought ; for it is written that he felt that ' ' virtue had 

72 U7iity of Good. 

gone out of him." His pure consciousness was dis- 
criminating, and rendered this infallible verdict ; but 
he neither held her error by affinity nor by infirmity, 
for it was detected and dismissed. 

This Gospel of Suffering brought Life and bliss. 
This is earth's Bethel in stone, — its pillow, supporting 
the ladder which reaches Heaven. 

Suffering was the confirmation of Paul's faith. 
Through "a thorn in the flesh" he learned that 
spiritual grace was sufficient for him, 

Peter rejoiced that he was found worthy to suffer for 
Christ ; because to suffer with him is to reign with 

Sorrow is the harbinger of joy. Mortal throes of 
anguish forward the birth of Immortal Being ; but 
Divine Science wipes away all tears. 

The only conscious existence in the flesh is error 
of some sort, — sin, pain, death, — a false sense of 
Life and happiness. Mortals, if at ease in so-called 
existence, are in their native element of error, and 
must become dis-eased^ disquieted, before they can 
get out of error into Truth. 

Jesus walked with bleeding feet the thorny earth- 
road, treading "the winepress alone." His perse- 

'Suffe7'i7igfrom Others' Thoughts, 73 

cutors said mockingly, " Save thyself, and come 
down from the Cross! " This was the very thing 
he was doing, coming down from the Cross, saving 
himself as he had saved others, by the law of Spirit's 
supremacy ; and this was done through what is 
humanly called agony. 

Even the icebound hypocrite melts in fervent heat, 
before he apprehends Christ as the Way. The 
Master's sublime triumph over all mortal mentality 
was Immortality's goal. He was too wise not to 
be willing to test the full compass of human woe, 
being "tempted in all points like as we are, yet 
without sin." 

Thus the absolute unreality of sin, sickness, and 
death were revealed, — a revelation that beams on 
mortal sense, as the midnight sun shines over the 
Polar Sea. 


QL))c Saviour's ittissiott. 

F there is no reality in evil, why did the Messiah 
come to the world, and from what evils was it 
his purpose to save humankind? How, indeed, 
is he a Saviour, if the evils from which he saves are 

Jesus came to earth ; but the Christ (that is, the 
Divine Principle which made Jesus the Christ) was 
never absent from the earth, and could not come to 
it; for Jesus Christ spoke of himself as one who 
came down from Heaven, yet as "the Son of Man 
w/w IS in Heaven " (John iii. 13). 

Salvation is as eternal as God. To mortal thought 
Christ seemed to come as a child, to grow to 
manhood, to suffer before Pilate and on Calvary, 
because he could reach and teach mankind only 
through this conformity to mortal conditions ; but 
Soul never saw the Saviour come and go, because he 
was always present. 

He came to rescue men from these very illusions 
to which he seemed to conform: from the illusion 

The Savioic?-''s Mission, 75 

which calls sin real, and man a sinner, needing a 
Saviour ; the illusion which calls sickness real, and 
man an invalid, needing a physician ; the illusion 
that death is as real as Life. From such thoughts — 
mortal inventions, one and all — Jesus came to save 
men, through ever-present and eternal Good. 

Mortal man is a kingdom divided against itself. 
With the same breath he articulates truth and error. 
We say that God is All, and there is none beside 
Him, and then talk of sin and sinners as real. We 
call God omnipotent and omnipresent, and then 
conjure up, from the dark abyss of nothingness, a 
powerful presence named evil. W^e say that har- 
mony is real, and inharmony is its opposite, and 
therefore unreal; yet we descant upon sickness, sin, 
and death as realities. 

With the tongue "bless we God, even the Father ; 
and therewith curse we men, v/ho are made after the 
similitude of God. Out of the same mouth pro- 
ceedeth blessing and cursing. My brethren, these 
things ought not so to be" (James iii. 9, 10). Mor- 
tals are free moral agents, to choose whom they 
would serve. If God, then let them serve Him, and 
He will be unto them All-in-all. 

76 Unity of Good. 

If God is ever-present, He is neither absent from 
Himself nor from the universe. Without Him, the 
universe would collapse, and space, substance, and 
immortality be lost. Saint Paul says: "And if 
Christ be not raised, your faith is vain ; ye are 
yet in your sins" (i Corinthians xv. 17). Christ 
can not come to mortal and material sense, which 
sees not God. This false sense must yield to His 
eternal presence, and so disappear. Rising above 
the false, to the true evidence of Life, is the resur- 
rection that takes hold of eternal Truth. Coming 
and going belong to mortal consciousness. God 
is "the same, yesterday, today, and forever." 

To material sense, Jesus first appeared as a helpless 
human babe ; but to immortal and spiritual vision 
he was one with the Father, even the eternal idea 
of God, that was — and is — neither young nor old, 
neither dead nor risen. The mutations of mortal 
sense are the evening and the morning of human 
thought, — the twilight and dawn of earthly vision, 
which precedeth the nightless radiance of Divine 
Life. Human perception, advancing toward the 
apprehension of the unchangeable God, halts, 
retreats, and again goes forward ; but the Divine 

Tlie Saviour's Alission. 77 

Principle is always the same, — neither advancing, 
retreating, nor halting. 

Our highest sense of infinite Good in this mortal 
sphere is but the sign and symbol, not the Substance 
of Good. Only faith and a feeble understanding 
make the earthly acme of human sense. "The Life 
which I now live in the flesh, I live by the faith of 
the Son of God " (Galatians ii. 20). 

Christian Science is both demonstration and frui- 
tion, but how attenuated are our demonstration and 
realization of this Science ! Truth, in Divine Sci- 
ence, is the stepping-stone to the understanding of 
God ; but the broken and contrite heart soonest 
discerns this Truth, even as the helpless sick are 
soonest healed by it. Invalids say, " I have recov- 
ered from sickness ;" when the fact really remains, 
in Divine Science, that they never were sick. 

The Christian saith " Christ (God) died for me, 
and came to save me;" yet God dies not, and is 
the ever-presence that neither comes nor goes, and 
man is forever His image and likeness. " The 
things which are seen are temporal^ but the things 
which are unseen are eternal" (2 Corinthians 
iv. 18). This is the mystery of godliness — that 

78 Unity of Good. 

God, Good, is never absent, and there is none 
beside Good. Mortals can understand this only as 
they reach the Life of Good, and learn that there 
is no Life in evil. Then shall it appear that the 
true ideal of omnipotent and ever-present Good is 
an ideal wherein and wherefor there is no evil. Sin 
exists only as a sense, and not as Soul. Destroy 
this sense of sin, and sin disappears. Sickness, sin, 
and death are the false senses of Life and Good. 
Destroy this Trinity of error, and you find Truth. 

In Science, Christ never died. In sense Jesus 
died, and lives again. The fleshly Jesus seemed 
to die, though he did not. The Truth of Life 
in Divine Science — undisturbed by human error, 
sin, and death — saith forever, "I am the living 
God, and man is My idea, never in matter, nor 
resurrected from it. Why seek ye the living among 
the dead? He is not here, but is risen" (Luke 
xxiv. 5, 6). Mortal sense, confining itself to matter, 
is all that can be buried or resurrected. 

Mary had risen to discern faintly God's ever- 
presence, and that of His idea, man ; but her mortal 
sense, reversing Science and spiritual understand- 
ing, interpreted this appearing as a risen Christ. 

The Saviou/s Mission. 79 

The I Am was neither buried nor resurrected. The 
Way, the Truth, and the Life were never absent 
for a moment. This Trinity of Love Hves and 
reigns forever. Its kingdom, not apparent to mate- 
rial sense, never disappeared to spiritual sense, but 
remained forever in the Science of Being. The 
so-called appearing, disappearing, and reappearing 
of Ever-presence, in whom is no variableness or 
shadow of turning, is the false human sense of that 
" Light which shineth in darkness, and the darkness 
comprehendeth it not." 



LL that is, God created. If sin has any 
pretence of existence, God is responsible 
therefor ; but there is no reality in sin, for 
God can no more behold it, or acknowledge it, than 
the sun can coexist with darkness. 

To build the individual spiritual sense, conscious 
of only health, holiness, and Heaven, on the found- 
ations of an Eternal Mind, which is conscious of 
sickness, sin, and death, is a moral impossibility; 
for "other foundation can no man lay than that 
is laid" (i Corinthians iii. ii). The nearer we 
approximate to such a Mind, even if it were (or 
could be) God, the more real those mind-pictures 
would become to us ; until the hope of ever elud- 
ing their dread presence must yield to despair, and 
the haunting sense of evil forever accompany our 

Mortals may climb the smooth glaciers, leap the 
dark fissures, scale the treacherous ice, and stand on 
the summit of Mont Blanc ; but they can never turn 
back what Deity knoweth, nor escape from identifi- 
cation with what dwelleth in the Eternal Mind. 


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